By Michael R. Mantell, Ph.D.
SAN DIEGO — Talk about misunderstanding what leadership is all about. No, I’m not talking about the current election and divisiveness we see everywhere. I’m talking about Korach’s lust for power and material wealth, and what we know authority and leadership truly call for, the richness of spiritual sensitivity.
Korach’s style of leadership was doomed to fail. To Korach, material wealth and personal power far outweighed the benefit of being spiritually anchored, collaborative, inclusive, and equitable. Leadership exempt from a spiritual dimension is hollow. Didn’t the people that Moshe led them to have a connection to Hashem? And didn’t Moshe see his role as a leader to further express this connection? Not so Korach.
Maybe I am talking about contemporary times, after all. We need leaders who ignite and help maintain that spark within us, not simply place themselves, their achievements, at the forefront of all. When we find a leader who places healing, unity, above all, what a different world we’d live in. Wait. We have. Look up.
Someone once observed, “When we judge or criticize another person, it says nothing about that person; it merely says something about our own need to be critical.” Indeed, the world has plenty of critics. We’d benefit from having more encouragers in the world. But apparently Korach didn’t get that. What was Korach saying about himself when he was criticizing Moshe and Aaron? I believe he was saying, “It’s all about me.”
The parasha begins with “Vayikach Korach,” and Korach took. He was a taker, not a giver. Korach’s name points to the coldness of his heart, lacking the warmth of Torah. It has the same Hebrew letters as the word for “ice,” “kerach.”
Korach is egotistical and haughty; Moses is humble and servile. Korach is taken by the power of authority and void of understanding that with authority comes the responsibility to serve others. His downfall is wrapped in entitlement. People who favor others are dangerous and do not belong in positions of leadership.
Rashi tells us that Korach took himself “to a different side” than his cousins. The Ramban says he took evil counsel into his heart, “eytzah.” The Ibn Ezra tells us that Korach took “other people.” The Sforno tells us that he took 250 princes of Israel into his conflict with Moses. Korach took counsel and created division according to the Targum Yerushalyim and the Onkelos. Entitlement, taking power for himself, a lust for power. It all leads to disaster. Korach demonstrates that despite privilege, one can disturb oneself with continued envy, and not live peacefully. He was an unhappy taker.
The psychology of envy is such that it prevents one from enjoying what she or he has. While our main goal is to bring pleasure to Hashem, we can also assure that we can enjoy the achievements and attainments of others free of envy.
Rav Avraham Twerski, teaches from the Talmud, “One who seeks to disqualify another, projects his own defects upon him.” (Kiddushin 70a). He explains, “When we become involved in a dispute, when we become angry, we lose all sense of logic and strike out against others indiscriminately.” The founder of Chassidism, Rabbi Yisrael ben Eliezer, the Baal Shem Tov, brought the analogy of a mirror. The world, he observed, is like a mirror. When we behave critically towards others, we are simply seeing our own reflections. And the Chofetz Chaim, who elucidated the laws of loshon hara, teaches that we learn from Moses’ behavior that we are obligated to avoid disputes, even if we believe we are justified. Can you imagine what our world would look like if we behaved this way and not just talk about this? This is what we mean by the idea that everything should be done l’shem shamayim, “for the sake of heaven.”
Pirket Avot 5:17 teaches, “Any dispute where the disputants are arguing toward the name of heaven, these are the disputes that will endure. Any dispute where the disputants are not arguing toward the name of heaven, these disputes will not endure. What is an example of a dispute where the disputants argue toward the name of heaven? Hillel and Shammai. What is an example of disputes where the disputants do not argue toward the name of heaven? Korach and his minions.” The parasha seems to make a clear choice between devotion, fidelity, and virtue, versus deceitfulness, materialism, and greed.
We also see inside this parasha the significance that open communication and conflict resolution can have in elevating life. The conflict between Korach and Moses escalated due to a lack of effective dialogue and understanding. Engaging in healthy communication, expressing emotions constructively, and seeking resolutions can contribute to emotional well-being and foster positive relationships.
The consequences of Korach’s rebellion serve as a reminder of the importance of genuine self-reflection and accountability. Examining our motives, acknowledging our mistakes, and taking responsibility for our actions are crucial aspects of emotional growth and maintaining healthy relationships with ourselves and others. This is a sign of emotional maturity. Rabbi Pliskin teaches that in our own lives, it is crucial to build and maintain harmonious relationships, both within our communities and with the people around us. This includes avoiding destructive conflicts, being mindful of our speech, and seeking reconciliation when disagreements arise.
Next time we are about to speak out, which at times may be fully appropriate, let’s ask ourselves what standard we meet to create more peace in the world. As we make this effort, we can promote a more peaceful, wholesome life. And let’s be reminded of the differences between Korach, and Moshe and Aaron, of the difference between separating ourselves, or instead, of creating a unified community.
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Michael R. Mantell, Ph.D., prepares a weekly D’var Torah for Young Israel of San Diego, where he and his family are members. They are also active members of Congregation Adat Yeshurun. He may be contacted via michael.mantell@sdjewishworld.com